Table Of ContentB
(continued) etween 1300 and 1500 c.e. a
praise for
new form of Sufi Islam took
b
nities and situates the body as a critical s u f i b o d i e s a hold among central Islamic peoples,
concern in Sufi thought and practice. s
h joining individuals through widespread
Bashir’s work ultimately offers a new ir networks resembling today’s prominent
“This is an excellent work that is a must-read for anyone interested
methodology for extracting historical
paths and orders. Understanding contem-
in the history of Sufism, the history of Iran and Central Asia,
information from religious narratives,
porary Sufism requires a sophisticated
the role of the body in Islam, and the nature of religious author-
especially those depicting extraordi-
analysis of these formative years. Mov-
ity in Islamic society. A superb book that is not at all likely to
nary and miraculous events.
ing beyond a straight account of lead-
be replaced as an authoritative source for many years to come.”
ers and movements, Shahzad Bashir
shahzad bashir is professor of jamal elias, university of Pennsylvania weaves a rich history around the depic-
religious studies at Stanford Univer- tion of bodily actions by Sufi masters
“Sufi Bodies is an innovative treatment of Sufi materials that will
sity. he is the author of Messianic Hopes and disciples, primarily in Sufi litera-
find a large readership not only in the field of Sufism but also
and Mystical Visions: The Nurbakh- ture and Persian miniature paintings
more broadly in the fields of comparative mysticism, religious
shiya Between Medieval and Modern of the period.
studies, and the history of sexuality. A paradigm-shifting book
Islam and Fazlallah Astarabadi and
that is a pleasure to read.” Focusing on the Persianate societies of
the Hurufis.
Iran and Central Asia, Bashir explores me-
kathryn babayan, university of michigan
dieval Sufis’ conception of the human
body as the primary shuttle between
“Sufi Bodies provides a very useful, alternative view of Sufi issues,
interior (batin) and exterior (zahir) reali-
such as love and discipleship, that are often treated in abstract
ties. Drawing on literary, historical, and
and ethereal—in a word, disembodied—terms. It will prove
anthropological approaches to corpore-
valuable for a range of audiences and courses.”
ality, he studies representations of Sufi
marion katz, new york university
bodies in three personal and communal
arenas: religious activity in the form of
“In Sufi Bodies, Shahzad Bashir, like a litterateur turned detective,
ritual, asceticism, rules of etiquette, and
exhumes and examines the hidden physicality of premodern
a universal hierarchy of saints; the deep
Persian Sufism. From food and women to grave sites, he weaves
imprint of Persian poetic paradigms
book design: a tapestry of connections to the social and intellectual world of on the articulation of love, desire, and
Shaina Andrews Sufis, with emotive, affective, and spiritual messages registered
gender; and the reputation of Sufi
cover image: through the body and bodily activities. At once forensic and masters for working miracles, which
Detail from “Sufi sama lyrical, this book provides an interior journey that is inseparable
empowered them in all domains of
in a garden.” From a copy from its external traces in the literary treasure of Sufi adepts. It
social activity.
of hafiz’s Divan. Bihzad of
both complements and exceeds other studies of a pivotal period
herat, circa 1490. Image religion and society in medieval islam Bashir’s novel perspective illuminates
in Islamic spirituality.”
copyright © Metropolitan Museum of Art,
c complex relationships between body
New York. rogers Fund, 1917 (17.81.4). bruce b. lawrence, Duke university o
l S h A h z A D B A S h I r and soul, body and gender, body and
u
society, and body and cosmos. It high-
m
columbia university press new york b lights love as an overarching, powerful
www.cup.columbia.edu ia emotion in the making of Sufi commu-
printed in the u.s.a.
(continued on next flap)
SUFI BODIES
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RELIGION AND SOCIETY IN MEDIEVAL ISLAM
S H A H Z A D B A S H I R
COLUMBIA UNIVERSITY PRESS
NEW YORK
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COLUMBIA UNIVERSITY PRESS
Publishers Since 1893
New York Chichester, West Sussex
Copyright © 2011 Columbia University Press
All rights reserved
Library of Congress Cataloging-in-Publication Data
Bashir, Shahzad, 1968–
Sufi bodies : religion and society in medieval islam / Shahzad Bashir.
p. cm.
Includes bibliographical references and index.
ISBN 978-0-231-14490-2 (cloth: alk. paper) — ISBN 978-0-231-51760-7 (e-book)
1. Sufi sm. 2. Sufi sm—Doctrines. I. Title.
BP189.2.B366 2011
297.409'02—dc22
2011000817
Casebound editions of Columbia University Press books
are printed on permanent and durable acid-free paper.
Printed in the United States of America
c 10 9 8 7 6 5 4 3 2 1
References to Internet Web sites (URLs) were accurate at the time of writing.
Neither the author nor Columbia University Press is responsible for Web sites
that may have expired or changed since the book was prepared.
Design by Shaina Andrews
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T o NANCY
For making life beautiful and full of love
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CONTENTS
ACKNOWLEDGMENTS ix
NOTE ON TRANSLITERATION xi
ABBREVIATIONS xiii
CHRONOLOGY xv
INTRODUCTION: SHAKING HANDS 1
I. FRAMING SUFI IDEAS & PRACTICES 25
1. BODIES INSIDE OUT 27
2. BEFRIENDING GOD CORPOREALLY 50
3. SAINTLY SOCIALITIES 78
II. SUFI BODIES IN MOTION 105
4. BONDS OF LOVE 107
5. ENGENDERED DESIRES 135
6. MIRACULOUS FOOD 164
7. CORPSES IN MORTICIANS’ HANDS 187
EPILOGUE 214
NOTES 2 17
BIBLIOGRAPHY 2 45
INDEX 263
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ACKNOWLEDGMENTS
IT IS MY pleasure to acknowledge the institutional and personal support I have
received while writing this book. A Charles A. Ryskamp Research Fellowship
from the American Council of Learned Societies and a Faculty Fellowship from
the National Endowment for the Humanities provided the opportunity to de-
vote myself fully to this project. Small grants from American Academy of Re-
ligion and the Associated Colleges of the Midwest enabled me to acquire some
necessary materials. At Stanford University, funds from the School of Humani-
ties and Sciences and the department of Religious Studies facilitated the book’s
production. I am thankful to the libraries of the University of Chicago and the
Research Institute for Inner Asian Studies (RIFIAS) at Indiana University for al-
lowing me access to their manuscript microfi lm collections.
I am very grateful to the two anonymous reviewers who initially read a par-
tial manuscript for the Press. Subsequently, the great care with which Jamal
Elias and Kathryn Babayan commented on the whole manuscript enabled me to
clarify signifi cant points and think carefully about how the material should be
presented. I have been fortunate to call the congenial environments of Carleton
College and Stanford University my academic homes during the period I have
worked on this book. At Carleton, the advice, support, and friendship of Adeeb
Khalid, Michael McNally, and Lori Pearson were particularly valuable for for-
mulating the project and thinking widely about representing religious history.
I would also like to thank Roger Jackson, Michael Kidd, Victoria Morse, Bill
North, Cathy Yandell, and Serena Zabin for providing helpful feedback. At Stan-
ford, conversations with Mira Balberg, Jessica Chen, Charlotte Fonrobert, Bob
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